| | | A
student of philosophy asked, "What is the most important thing in life? Is
not awareness of the highest importance? I think it is the most valuable because
all other values are established through awareness. The world is all consciousness;
and from that originate all values. Without consciousness, without awareness,
there can be no values.”
I kept silent for a moment. To agree or
to disagree with him seemed pointless. Sometimes questions are asked which one
cannot accept or reject. I, therefore, said, "I do not quite agree with what
you say, nor do I disagree. It cannot be said that consciousness is most valuable
. We discuss all other values in relation to consciousness. In the inanimate world,
there is no such discussion. There is no awareness of any values there, so the
question of discussing them does not arise. No values exist in the unconscious
world; there is no doctrine, and no discussion. Doctrines exist only in the world
of consciousness. That is why consciousness has been considered the greatest value,
which is quite logical. Yet, from the point of view of the whole, this logical
conclusion is somewhat faulty. Consciousness is silent, wordless; it is limited
to itself without any extension or development. The world of consciousness is
a limited world. There is no room in it for development. All extension in the
world has occurred because of language. Without language, our world would be extremely
limited. Without the word, there can be no development. The world then contracts
to an individual; there is no society, no relationship. The development of society,
the extension of relationship takes place through the medium of language. So we
can say that the word is the most important thing in the world. The word has created
the world. As the Bible says: " in the beginning was the Word, and the Word
was God, and all things were created by the Word ."
The development
of society is the creation of language. Without language, without the word, one
man could establish no relationship with another. Without the medium of the word,
there would have been no memory, no imagination, no thinking.
These are the
three aspects of knowledge
memory,
imagination and
thinking.
All these are dependent upon the word, upon language. Today's psychologists
hold that the mind cannot be altogether distinct from the word. The function of
the mind is to remember, to imagine, to think, to meditate. Is there a memory
without the word? Can there be any imagination without language, without the word?
Is thought possible without language? There can be no memory, no imagination,
no thinking away from the word. So, what is the dividing line between the mind
and the word or language? In this connection it might be suggestive to observe
that language is mind made explicit, and the mind is language muted. When the
mind is made explicit, when it starts talking, it is termed as language. When
the language is muted, when it falls silent, it is termed as mind. However great
a learned man may be, however transcendental a seer, without language, he will
be of little use to the world. The same is true of even fully emancipated and
enlightened souls. A person who has achieved the ultimate realisation may be silent.
He knows everything but he cannot communicate his knowledge to others. He is of
little help to the world. It is said of a muni that he himself is free and he
also delivers others from bondage. Not only does he resolve his own problems,
but he also helps others to resolve theirs. All this is possible through the medium
of the language. Without language it would be simply impossible. Deprived of language,
he may himself be free, but he cannot bring freedom to others.
There are
three kinds of people.
There was a king who needed a servant He called
a number of people to his palace to test their ability. He needed an attendant
and it was necessary to hold a test to select the most suitable person. Many people
presented themselves. He asked three of them to stay, dismissing the rest. To
these three candidates he presented a problem. He said, "If per chance, your
beard and mine catch fire at the same time, what would you do?" The first
of them immediately said, "Sir! I'll extinguish the fire in your beard, without
any regard for mine." The second one said, "Your Majesty, I'll quench
the fire in my beard first, and then attend to yours." The third one said,
"Sir! I'll use one hand to extinguish the fire in your beard, and the other
hand to extinguish the fire in mine."
The king commented upon the
answers the three men gave him. The first man, he said, is impractical. There
is no man in the whole world who, when confronted with personal danger, thinks
only of others, without any regard to his own safety. A man who does so is indeed
impractical. The man who says something impractical, cannot be depended on. He
is not reliable. An ignorant man's talk is always impractical. What he says may
be flattering, but in the end he leaves you in the lurch.
The second man
is selfish. Such a man cannot do good to anyone. He is ever self-seeking. Always
lost in his own pursuits, always thinking of his own advantage. He is incapable
of giving thought to another's plight. Such a man is very dangerous.
The
third man is practical. He knows the ways of the world; he talks sense. He is
neither impractical nor selfish. His life is grounded on tact and wisdom.
So
the third man got the appointment.
The man who knows what is good for
him, and also knows what is good for others, is practical. He talks sense. His
conduct is duly appreciated.
Language too is a medium through which one
can do good to oneself and others. Along with its capacity for good, language
can do much evil too. Language is thus capable both of good and evil. What language
can achieve, is not achievable either through the mind or through the body. So
language is the most valuable.
The movement of life involves three facts
- the mind, the tongue and the body. The mind comes first, because it manifests
consciousness. Then language, and still later the body. Together these constitute
the frontiers of living - our whole conduct or thought, whether good or bad, is
determined by these. Some ill thought arises in the mind, and if it is limited
to the mind alone, one's behaviour is not affected. The thought of beating someone
for instance, of slapping or stifling someone. The thought arises in the mind
and is limited to the mind alone. No harm is done. The thought arises and then
passes away, it finds no entry within. But when this thought manifests itself
in language, it remains a secret no more! The frontier stands advanced and one's
conduct is influenced. It gives rise to anger and acrimony, and the opponent's
brow is clouded. Again if the exhibition is limited to language alone, it produces
some tension, but when the body is impelled into action, the situation becomes
much more grave. The hand is lifted, slaps are administered, the legs kick. The
conflict begins.
The mind, the language and the body - each has its limit.
Our behaviour moves within these limits. That is why the mind occupies the first
place. If some thought arises in the mind, restrain - yourself, keep it limited
to the mind. The best thing, of course, is not to entertain any evil at all, but
if some evil does enter the mind, keep it there. Do not let it proceed outward.
If the virtue of this is seen, many evils would be nipped in the bud.
But
when a man crosses this limit, the situation remains under control no longer;
the man's thought becomes known to all the world. As long as thought is confined
to the mind, it is something individual but the moment one's thought manifests
itself in language, it immediately becomes something social; it remains individual
no more. This defines the limits of the individual versus society. When the conduct
is limited to the mind, it is individual but when the conduct and behaviour get
outside of the mind, they cross the individual limits and enter the social domain.
Speech marks the beginning of society. When thought proceeds from the medium
of the language to that of the body, it is further extended. Language represents
the power which represents the mind on the one hand, and moves the body on the
other. When a man fights someone, it is through language. When he loves, it is
also through language. Through language, man wins friends or makes enemies. Language
is a great force. Words that escape your lips can turn the man before you into
a friend or a foe.
An Indian saw an Englishman drowning and was filled
with pity. The Indian knew how to swim. He jumped into the water and brought the
Englishman safe to the shore. On reaching the shore, the Englishman expressed
his gratitude to his saviour, saying, "Thank you!". The Indian was an
illiterate peasant; he knew no English. He interpreted the sound in his own way
and thought the Englishman was saying, "Throw me!" Accordingly, he lifted
him up and threw him into the water again. All this due to the miracle of language,
the magic of the word! At a word, the saviour became the destroyer. The pity enkindled
in his heart earlier vanished at a word, giving rise to anger, deep resentment
supplanting pity; the Englishman now lay tossing restlessly in the water, the
Indian watching him on the shore unmoved!
Strange things are encompassed
by language. The whole of human history is grounded thereon. All the knowledge,
bound in language, is available in books. All man's achievements have been made
possible through language.
Language is accompanied by three powers:
the
force of the language, itself;
the force of feeling; and
the force of
the vibration produced by the word
Feeling remains in the background; the
relationship between it and language is very intimate.
The feeling behind
the word determines the nature of action; it colours the very vibrations of the
sound. Language cannot be properly understood in isolation from the underlying
sentiment. The listener grasps the meaning through his own feeling, and the speaker's
feeling is a pointer in that direction. Feeling indeed may be said to be subtle
language. It is a tireless worker. All psychological transformations are wrought
by language charged with feeling. Words communicate the feeling; the feeling is
not beyond the word. An image forms in the mind; it is the image of the word itself.
There was an old woman going with a bundle on her head. A horseman was passing
that way. He saw the old woman and felt pity for her. He said, "Mother! I'm
going your way. Come, place the bundle on the horse; you may collect it at the
next halt!" The old woman gave the bundle to him. When the old woman reached
the next halt, she saw the horseman tarrying there. She drank water, and then
said to the horseman, "Brother, you may go ahead now. Give me the bundle.
It was very kind of you to carry it thus far." The horseman gave the bundle
back to the old woman, and rode ahead. A thought crossed his mind, "I lost
a big opportunity. The old woman's bundle was rather heavy. It must have contained
some valuable stuff. Had I gone on without stopping, the old woman could do nothing
to recover her bundle. I made a great mistake in returning goods that had fallen
to my lot." With this thought, he stopped then and there. The old woman reached
the spot in due course. The horseman said, "Mother! you must have been tired.
Come, give the bundle to me, I'll carry it for you till the next halt. "
The old woman replied, "Oh, no. Never more shall I part with my bundle. The
genie that told you also told me."
The old woman knew at once that the
horseman's intention was no longer good.
The force of feeling is communicable.
Feeling is in fact language in the mute, subtle and ratified. Whatever feeling
or word forms in one mind, gives rise to a counter feeling or word in the other
mind. It is a well-known psychological fact, withal indisputable. It could not
be otherwise. If a man thinks and means well to another person if he entertains
good feelings, these are effortlessly communicated to and produce good feelings
and thoughts in the other person as well. On the other hand, an adverse thought
or feeling unconsciously produces a feeling of antagonism in the other person.
One aspect of language is feeling, the other is articulation. A whole
science of incantation is founded upon articulation. The potency of the mantra
derives itself from feeling and articulation, and to this is also allied the doctrine
of vibration. In modem times, a great deal of research has been done on speech
and on the science of incantation. The findings thereof speak of three powers,
allied to one another:
the power of feeling,
the power of utterance
or articulation, and
the power of incantation.
Articulation produces
vibrations. A word is pronounced, and it gives rise to alpha-vibrations. Another
word produces beta- or theta-vibrations. The mantras are classified in terms of
the vibrations they produce.
The word 'Aum' when articulated, produces alpha-vibrations
and the brain becomes relaxed, quietened. As the stillness of the brain grows
more intense, more and more alpha-vibrations are produced. This constitutes a
very important technique of relaxation. All the seed-mantras produce various kinds
of vibrations which influence the brain. The code characters are - a; si; a:;
u:; sa:; arham; aum; ri; shri:; kli:. All these are seed-mantras. The vibrations
thereof affect the glandular system and help maintain an even flow of internal
secretions from various glands. The glandular secretions are regulated by the
articulation of arham. When the brain is confused, the mere repetition of a word
(the deity's name) brings about tranquillity and equipoise.
Dhyana (meditation)
may be accompanied by jap (repetition of a deity's name). This produces tranquil
vibrations and helps in the development of concentration. The iteration of some
words produces coolness, whereas that of others produces heat. The repetition
of ra a thousand times will increase temperature. Ra is a code character. The
atoms thereof produce such vibrations as are heat-giving. Similarly, there are
cool-producing characters too. There are characters for causing attraction or
control. They produce various kinds of vibrations which manifest their power.
That vibrations have power is an established fact, no longer a secret. Our world
is a world of vibrations-the vibrations of thought, the vibrations of speech,
the vibrations coming out of the physical organism. This universe of ours is a
melting pot of different kinds of waves and vibrations. Everything has its own
vibration; nothing is without it. Only that which is without language is beyond
vibration because it is beyond language itself. No man who is limited by language,
choice and thought, can go beyond vibration.
We practise dhyana in order
to experience a world beyond vibration. However, to go beyond vibration, to overcome
the gravitational pull of the earth and enter space, is not easy. It is indeed
a very difficult undertaking. But man is industrious. He has great determination,
tremendous will power. His consciousness is strong. He has triumphed over the
earth's gravitational pull. He has conquered that limitation and has successfully
travelled in space. Can he not then, through dhyana, go beyond all vibration?
He certainly can. It is possible. It can be done.
The question arises
as to how to develop the power of utterance. Until speech is delivered from error,
until all impurities are washed away, it cannot be said to be true and pure. There
is a way of achieving pure utterance-through prolonged articulation, the sound
is lengthened. To establish contact with feeling and the mind, the practice of
prolonged articulation is very important. This is one kind of utterance. There
are many kinds-lofty, common, accentuate short, long, protracted, etc. In the
science of incantation short articulation has one use, long articulation has another,
and protracted articulation still another. The more protracted the articulation
the greater the energy created and the deeper its association with the mind. The
articulation of arham and aum is protracted. Sama Ved contains significant descriptions
of various methods of articulation. On the basis of articulation alone, one mantra
may have a thousand different shapes.
Many people do jap (repetition of
a word, especially the name of a deity). They say, "We have been doing it
for years together and nothing happens." How could it be otherwise? As long
as you do not master the secret of right articulation, the mantra cannot be meaningful
or potent. And you cannot find the secret without a guru . Again, the man who
is not himself fully acquainted with the changes wrought by different kinds of
word-articulation, cannot teach the secret to others. One spell-word, differently
articulated, can be productive of fifty different effects. Aum for instance, can
be articulated in diverse ways. One kind of articulation produces one effect,
and a different articulation of the same word, produces another effect. A different
resonance would be productive of a different outcome.
So, the articulation
of a mantra is very important and is given due priority in mantra-shastra, the
science of incantation. Even the most beneficial mantra, because of incorrect
articulation, becomes ineffective or even harmful.
Ancient Jain literature
enumerates various defects of articulation. While articulating a mantra, particular
sounds may not be unduly shortened, nor unduly lengthened, nor unduly mixed together.
One must pause, where there is a pause; no verse should be jumbled into another.
It is necessary to be careful as to how you combine different words, how you pronounce
them. The non-observance of a pause at a particular word where a pause should
be observed, invariably results in confounding the meaning. It is only with the
removal of defects of articulation that speech becomes pure and effective. One
of the dictums of speech-control is that a man who knows the art of right articulation
goes to heaven; the word, for him, becomes a passport to salvation, to complete
fulfilment.
Inappositeness or miscombination of words and letters is a
serious flaw in composition, for the entire spirit behind the word stands, abused
thereby; the very life-cycle is altered.
There lived in Nagore town a
petty attendant who wrote verse. At the conclusion of a poem, he put in the name
of his town. However, by oversight, he wrote "Nago rame" (which means
'wandering naked) instead of "Nagore mein" (which means 'in Nagore').
It so chanced that after a few months of composing that poem, he went mad and
began to roam about the streets quite naked.
The combination and articulation
of words in speech affects our sensibilities. The force of the word, the force
of the feeling behind the word, and the force of articulation - it is important
to rightly apprehend all the three. This, in itself constitutes the process of
speech-purification, prolonged articulation being one of the indications thereof.
Another
means of speech-purification is that all pronouncements be founded on truth. One
may master the art of right articulation, gain an insight into the profound role
of vibrations, but if the underlying split is false, everything is marred. If
we analyse the present-day problems, we shall find that they are all rooted in
untruth. That is why our problems are becoming more and more complicated. It is
said that the business of the world cannot go on without untruth. Politics is
nothing but underhand manoeuvring; all diplomacy is founded upon falsehood. From
the lowest to the highest, the conduct of society is based upon untruth. The man
who tells a lie, is saved; he who speaks the truth is undone.
The judge
said to the accused, "You are present in the court of justice! Speak the
truth; no lies. Do you know where falsehood or truth will take you?"
"Hon'ble
Sir! I know it well enough. Telling a lie would land me in hell, speaking the
truth in jail."
Today every man seems convinced that in society as
it is, speaking the truth is to invite endless trouble and hardship. One who is
adept at telling lies, goes scot-free even after having committed the biggest
crime. An ingenious talker who knows how to cover his lies, is ever successful.
He who speaks the truth is considered to be a blockhead, a lunatic and a fool-
such is the general belief. Because of this belief the entire relations of society
stand vitiated. Of course, we do want that injustice, immorality and tyranny should
end, that honesty, genuineness and truth should prevail. But how to bring this
about? The very source of life is contaminated. If the foundation is wrong, how
can truth prevail?
Lord Mahavira presents an excellent view of truth.
He says, "Truth is where there are simplicity of posture, of sentiment, of
speech, and harmoniousness." Harmoniousness means freedom from discordance.
To say one thing today and quite another tomorrow is discordance. The true, the
real is beyond discord; it does not alter with time. Whatever was said ten years
earlier would hold true fifty years hence. There would be no discordance. Nowadays,
however, there is crookedness in sentiment and in speech, and life at every step
is full of discord. Under the circumstances, how can speech be really potent?
How may one achieve purity of utterance? Each word escaping the lips of a man
who has achieved purity of utterance comes true. It can never be false. The greatest
means of achieving perfection of fulfilled; it speech is truth. The word of a
truthful person is ever fulfilled; it is beyond contradiction. Truthfulness invests
his word with such power that even natural phenomena have no option but to fall
in line with it. Indeed, truth and celibacy impart such power to an individual
as to render nature subservient to him: the clouds gather in the sky and are dispersed
at a signal from him. Rishirai was a great sadhak. Whenever he set out on foot,
the clouds would cover the sky and the hot sun grow mild. Such miracles do happen.
And many more. There is no limit to the power of truth. Nowadays, however, it
is drilled into men's ears from childhood that if they speak the truth, they will
be undone, whereas a lie would save them. With this as the general philosophy
of life how can anyone establish truth as the basis of life?
The second
means of attaining purity of utterance, as we said, is faith in truth. Those who
have based their life on truth, have gone ahead, even if belatedly. Unshakable
faith in truth inevitably yields good results. But very few have this unshakable
faith. If one always speaks the truth, one's word comes to possess extraordinary
power, which leads to perfection of speech.
The purification of the body
is necessary. Also necessary is the purification of the mind. Between the body
and the mind is ensconced our goddess of speech. Without purification of speech,
the body goes crooked. So does the mind. It is therefore essential for a sadhak
to worship Saraswati, the goddess of speech. |
